'Verse - αΕβ - LL - United States of America - State - Wyoming

In addition to escaping institutional bounds and taking on a life of its own as the principal source document for a loose, anarchistic Satanist "movement," The Satanic Bible came to play a role in Satanic Ritual of the 1980s and 1990s, faced with Ritual Abuse activists.

The chief problem with confronting Ritual Abuse activists was that the number of Satanic cults who tortured "innocent" victims had no correlation with the outside worlds' paranoidal fantasies. Because of this, "Cult cops" were forced to grasp firmly the only tangible evil they could find for public vilification at cult-crime seminars: the symbols and artifacts associated with the Church of Satan.

Subsequently, Satanism was scrutinized for clues to the hidden underworld of ritual "abusers". Thus The Satanic Bible was frequently examined in forums for disseminating ritual abuse gospel, such as at occult crime law enforcement conferences (Lanning 1992, p. 118), in which the social dangers of its philosophy of personal indulgence were emphasized.

Despite the fact that LaVey explicitly rejected unlawful activity, especially blood sacrifice, in his version of the Satanic Bible, the discovery of his copy was widely available at crime scenes; and was often sufficient evidence for investigators to label certain crimes "Satanic". Also of note, is the similar presence of a Christian Bible at crime scenes which are often overlooked by police, and are never labeled "Christian crime".

Perhaps the most significant case of this kind was Stanley Dean Baker. Arrested in 1970 after a traffic violation, Baker confessed, "I have a problem. I'm a cannibal." Police found a human finger in one of Baker's pockets and a copy of The Satanic Bible in the other. Baker subsequently regaled authorities and fellow prisoners with tales of his participation in a blood-drinking cult in Wyoming. But later, he blamed his criminal activities on the influence of drugs, not the Devil.